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10

The Talmud (Berakhot 13b) is the original source for this custom. Here there is a mention of Rabbi Judah the Prince covering his eyes while he said the Shema to block out the distractions of the students around him. This behavior was codified in the Shulhan Arukh (OH 61:4-5). from ...


6

The correct order to perform the Mitzvos would be: 1 - Krias Shema(which is most frequent) 2 - Birchas Hamazon 3 - Sefiras Haomer Many people are accustomed to recite Krias Shema after Birchas Hamazon, even though Krias Shema is the more frequent Mitzvah. The reason why many permit this is that one is not obligated to interrupt ...


6

The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...


6

Nefesh HaChaim Shaar Gimmel Perek Beis(1): אבל אדון כל ית"ש הוא מלא את כל העולמות והנבראי' ואינם חוצצים חלילה נגדו יתב' כלל באמת. ואין עוד מלבדו ית' ממש שום דבר כלל בכל העולמות. מהעליון שבעליונים עד התהום התחתון שבתהומות הארץ. עד שתוכל לומר שאין כאן שום נברא ועולם כלל רק הכל מלא עצמות אחדותו הפשוט ית"ש. Perek Gimmel(2): שאם ח"ו יקחנו לבנו לקבוע לנו ...


4

שם - a name refers to reputation, or how something is known. טוב שם משמן טוב (Koheles 7:1) means a good reputation is better than oil. One who is מוציא שם רע - וְשָׂם לָהּ עֲלִילֹת דְּבָרִים, וְהוֹצִא עָלֶיהָ שֵׁם רָע (Devarim 22:14) - has created a bad reputation. The idea of a name is that which you use for others to relate to you - one does not ...


3

There is a machlokes haposkim what portion of Shma is min hatorah (Aruch hashulchan 58:16: 1. First pasuk 2. first parsha 3. First 2 parshios 4. All 3 parshios Thus, if the sof zman krias shma arrived during Shma, at least you fulfilled the mitzva min hatorah accdording to so opinions. There is a fascination Aruch Hashulchan (I beleive in hilchos Mincha) ...


3

The Shulchan Aruch 61:5 writes: נוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון כדי שלא יסתכל בדבר אחר שמונעו מלכוין: And the Mishna Brurah 17 explains it as: ידיהם - ר"ל יד ימין The Rivevos Ephraim 4:44:97 brings two ideas one that one takes both hands the left in the right and covers their eyes so they cant see and be disturbed from their kavana. He also ...


3

See the following explanation of the Abarbenel who unites the explanation of the Talmud with the explanation of the Midrash and resolves your question. He explains that "baruch shem..." refers to a deeper understanding of the unity of God. This is why it is reserved for angels and Moshe did not want to say it in the Torah. However, Yaackov, speaking ...


2

in chabad chassidus the first question is a foundation and commonly brought up and answered all over the place there are hundreds of pages on it alone and in a nutshell heres the main point the command is to try your best at loving hashem by thinking about certain things that will inspire love ( one of the most common is consider his greatness and the fact ...


2

This is a thorny issue, and lots of poskim have dealt with the issue of havarot (pronunciation systems for Hebrew) -- you can see a nice summary here. I think the most lucid summary of the situation is given by Rav Moshe Feinstein in Igros Moshe OC 3:5. He explains that it's true that Hebrew had an original havara (pronunciation) that all the modern havarot ...


2

Firstly we add אמת to mimic the פסוק that says וה' אֱ-לֹקים אֱמֶת from ירמיהו פרק י:ט as mentioned in the Kitzur Shulchan Aruch ט"ז:ה. Secondly we add אמת in order to have exactly 248 words once the ש"ץ has repeated ה' אֱ-לֹקיכֶם אֱמֶת. Since an individual may not repeat these words, he prefaces שמע with אֵ-ל מֶלֶךְ נֶאֱמָן - as the Kitzur Shulchan Aruch ...


2

The reason that "there should be no gap between Shema and Shmoneh Esreh" is to connect Geulah to Tefillah (Berachos 9b). After Berach Dodi is said, the final part of the Geulah blessing is said (ברוך אתה ה' גאל ישראל), followed immediately by Shemoneh Esreh, so there is no pause.


2

בל תשקצו of Shulchan Aruch 3:17 isn't biblical, only rabbinic (Terumat Hadeshen). One must skip prayer until tashlumin in this case, because there is the issue of speaking unsuitably before the king. See Berachot 23a: אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל ואמר רבי שמואל בר נחמני ...


2

See Kitzur Shulchan Aruch in 12:3 that states that while you should not Daven (nor learn Torah) if you need to relieve yourself, if you can "hold it in" for 72 minutes then you may Daven, if there's no time to do both. If you cannot wait that long, then you have to first relieve yourself, even if it means missing the deadline for Shma or Davening.


2

From this Hebrew Wikipedia article תלמידו החוזה מלובלין ניסה לתרץ את אי הקפדת החסידים בזמני קריאת שמע ותפילה, בחשיבות הכוונה ורצונו של הקב"ה בליבו של האדם, וכתב כי לפעמים כאשר הצדיק שוקל כי עתה רצון הבורא שיעסוק בדבר שיגרום נחת רוח לבורא ית"ש, הוא עובר לפעמים על זמן קריאת שמע ותפילה1]. Quoted from זכרון זאת פרשת פינחס


1

The basic answer: While saying this important prayer, we are not to be distracted by anything around us. Closing our eyes enhances our concentration. (O.C. 61:5) (The Talmud relates (Berachos 13b) that it was the great Rabbi Yehuda Hanasi who began this pratice. He would often be in the middle of giving a Torah lecture when the time for Shema came. At that ...


1

With regard to Shema, you should say at least the first verse with the tzibur even if you've already said it (Shulchan Aruch, Orach Chayim 65:2), and preferably all three paragraphs (ibid. 65:3 with Rama, see Mishnah Berurah 65:10). Similarly, if one did not yet recite Shema, one should recite it with the congregation, having in mind not to fulfill one's ...


1

Firstly one may answer אמן between Shma and the Amida - after saying "אמת". (Source: Kitzur Shulchan Aruch Ch. 16) As to your question: Piyutim are not an interruption, but an addition! Their theme corresponds to the Bracha they are added in to.


1

The point being raised is based on what were the normal activities of elements of society. If the mishnah were being written today, other examples would have been written based on what would be understood. Since the "Bnei Melachim" were the most privileged groups at that time, then they were used. Once the example is given we can then apply it to our own ...


1

Try this, this, this, or this.


1

Take a look at this: http://www.tefillos.com/krias_shema.asp Hope that helps.


1

The quote presented here is incomplete, causing some misunderstanding. The larger quote is: כמאמר רז"ל שהוא אחד בשבעה רקיעים ובארץ ובד' רוחות העולם ר"ל שגם בשמים ובארץ ובד' רוחות העולם שהם בחי' ו"ק העולם בחי' התחלקות ופירוד אעפ"כ שורה ומתגלה יחודו ואחדותו ית' Like the saying of the sages that He is one in the seven heavens and in the earth and in ...



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